Matthew 1:6

1:6 and Jesse the father of David the king.

David was the father of Solomon (by the wife of Uriah ¹ ),

Matthew 2:5

2:5 “In Bethlehem of Judea,” they said, “for it is written this way by the prophet:

Matthew 3:1

The Ministry of John the Baptist

3:1 In those days John the Baptist came into the wilderness ²  of Judea proclaiming,

Matthew 3:13

The Baptism of Jesus

3:13 Then Jesus came from Galilee to John to be baptized by him in the Jordan River. ³ 

Matthew 4:25

4:25 And large crowds followed him from Galilee, the Decapolis, ⁴  Jerusalem, ⁵  Judea, and beyond the Jordan River. ⁶ 

Matthew 8:15

8:15 He touched her hand, and the fever left her. Then ⁷  she got up and began to serve them.

Matthew 9:25

9:25 But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up.

Matthew 10:10

10:10 no bag ⁸  for the journey, or an extra tunic, ⁹  or sandals or staff, ¹⁰  for the worker deserves his provisions.

Matthew 13:1

The Parable of the Sower

13:1 On that day after Jesus went out of the house, he sat by the lake.

Matthew 15:18

15:18 But the things that come out of the mouth come from the heart, and these things defile a person.

Matthew 16:6

16:6 “Watch out,” Jesus said to them, “beware of the yeast of the Pharisees ¹¹  and Sadducees.” ¹² 

Matthew 21:11

21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth ¹³  in Galilee.”

Matthew 22:31

22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, ¹⁴ 

Matthew 22:46

22:46 No one ¹⁵  was able to answer him a word, and from that day on no one dared to question him any longer.

Matthew 23:9

23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven.

Matthew 26:7

26:7 a woman came to him with an alabaster jar ¹⁶  of expensive perfumed oil, ¹⁷  and she poured it on his head as he was at the table. ¹⁸ 

Matthew 26:28

26:28 for this is my blood, the blood ¹⁹  of the covenant, ²⁰  that is poured out for many for the forgiveness of sins.

[1:6]  ¹ sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).

[3:1]  ² tn Or “desert.”

[3:13]  ³ tn “River” is not in the Greek text but is supplied for clarity.

[4:25]  ⁴ tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:25]  ⁶ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[8:15]  ⁵ tn Here καί (kai) has been translated as “then.”

[10:10]  ⁶ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:10]  ⁷ tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.

[10:10]  ⁸ sn Mark 6:8 allows one staff. It might be that Matthew’s summary (cf. Luke 9:3) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[16:6]  ⁷ sn See the note on Pharisees in 3:7.

[16:6]  ⁸ sn See the note on Sadducees in 3:7.

[21:11]  ⁸ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[22:31]  ⁹ tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.

[22:46]  ¹⁰ tn Here καί (kai) has not been translated.

[26:7]  ¹¹ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[26:7]  ¹² tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).

[26:7]  ¹³ tn Grk “as he was reclining at table.”

[26:28]  ¹² tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ¹³ tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.